Thoughts on God and Man

Our la is hla. la is not the father, though God’s eternal divinity is the instigator of all created things. la is not the mother, though la is the eternal well of divinity from which all things originate. la is not the son, though la projects his essence into temporal realms to perform the works of divinity. la is not a spirit that is distinct or differentiated from some other consortium of divinity; for la, a formless unity, is the source of holiness. la is la. There is no other, and any attempt to define myhla creates idols in our minds. hla can be known, loved, and worshipped; but la cannot be defined.

In parables, the scriptures speak of differentiations within divinity, such as father, Al Shaddai, and Lord of Hosts; but the distinctions concern principles operative within a singularity, not discrete spirits who, together, comprise the godhead or a structured commonwealth of gods. “Elohim” is a collective plural that speaks of the attributes of HaShem. The Elohim are faces of HaShem— his aspects, not his surrogates. As creator, the great I AM has prepared each of us to fulfill many roles and functions in our lives on earth: we are who we are when we are what we are, and we will be that which we are becoming. Thus, we are made in the likeness of HaShem, after his image.

The inward diversity we experience is effortless and operates within a seamless profile that informs us of our essence. Our minds and emotions change instantaneously and are fully ready to change again; we act, and we react; but in all that we do or is done in us, we are one.  

As created beings, we are specimens; but as Sons of Man, we are the begotten children of HaShem; for we share the singular Breath of Life passed down from Adam, the Son of God, unto each and every one of us. When we descend from heaven for incarnation, we enter into the mystery of life on earth through baptism in amnionic fluids. With our first gasp of air, we become immersed in the Holy Breath that hides between the phases of natural breathing, whose rhythms affirm that we have accepted our mortal identities.

Immersed in the Breath, we live as though we are impaled within it, even as it is embedded within us. Believer and non-believer alike, we magnify HaShem; for by coming to earth, we became finite portals of the infinite. Immortal worms of fire that descended to earth for incarnation, we put on mortality to wear it out in the quest to regain the immortality we
believe to be our right. This belief is inexplicable, were it not for the visceral Presence that hides between our breaths. When mortality has run its full course, we will come to perfection and shall be clothed with the faces of HaShem.

Just as la is beyond definition by man, he is also beyond being named by
man. But because man would feel need to address the Eternal One, myhla
chose the Name hwhy as the name of address for its oracular properties. For my part, I trust that hla tolerates the traditional use of “HaShem mch“ for purpose of informal address, because I’m fond of its poetic properties, trusting also that HaShem will overlook my occasional use of “God”; for we are to make no man an offender for a word.

The Name hwhy speaks of the one who gives y life h and who sustains w life h. HaShem is cause hy and effect hw; both action hy and the counterbalancing reaction hw. Interpretation of the Name’s meanings must answer to the context in which it appears, as codified in Torah by the anointed apostle Moshe hcm, who was sent as the reflection of the Name mch on earth, so that its reflection would prepare a people capable of honoring its projection: namely, Mashiyach Yahushua owcwhy, the shout owc of w father Yah hy, as affirmed by Y’shua ocwhy.

Each of us existed in the mind of la before the doors to heaven and earth materialized in answer to HaShem’s word, at which moment father hy laid down his eternal life and godhead to be projected as owcwhy into temporal realms. Yahushua is the father’s Shout owc of HaShem's Vigor why, the application of his enunciated will, which is population of temporal realms with beings capable of housing eternal spirit. To that end, hla lifts a remnant of every generation into congruence, the standard for everlasting life.

Some argue that the etymology of Yahushua should render that name to mean “the Cry (the sob) owc of w Yah hy, an interpretation that disqualifies that name from consideration as the name of HaMashiyach. This belief is supported by emotional notions they and their fathers attached to its enunciation across millennia because they don’t have ears to hear the ring of HaShem’s one-and-only battle cry. Words are bodies of thoughts, and Yahushua is the “embodiment” of HaShem’s thought His word is his garment, his logos, his reality as the angel of the presence of HaShem.

As savior and deliverer of temporal realms, Yahushua HaMashiyach raced through the firmament of the universe as it opened before him; and as his feet lifted and fell within its vast expanse, we who followed were dislodged in his wake and fell to ground as sparks raised by the footfalls of his heels, becoming scattered throughout the temporal realms of creation. Forgetting our origins, we also lost track of the divine presence that sustains the spark of life in us by the whisper of our names; and we fell, ever deeper, into a darkness we could not understand or escape.

Disoriented by the hazy expanses of temporal realms, we became deluded by specters and shadows we imagined in the half-light of our perceptions, and we began thinking of la as a strange, unapproachable, exterior reality: a confusion by day and a terror by night. Anticipating our weaknesses, HaShem determined from the beginning of creation that he would dwell in the thick darkness of our hearts. We may feel utterly lost, but our hearts are God’s footstool; and our lives unfold in response to the warmth of his feet. Our minds are God’s throne, and we share moments of great illumination in the pastures of earth, even when pressed by heavy distractions of the temporal.

To resolve the confusion that envelops us in moments of doubt, we must accept that la is already within us: even if we have no workable conception of what that means. That simple step of faith is a holy call upon the godhead to reveal its presence in times and ways that are useful for our healing. Because la has always been with us as lawnmo, the hidden presence of HaMashiyach, we are pre-paired to hear Yahushua’s silent voice as he arises within us, knocking upon our hearts, seeking permission to be born again.

We are pre-schooled in the ways of divinity by our experiences in temporal realms. All things that are made— with their forms, their operations, and interactions— are parables concerning the astounding practicality of divinity. Of course, we can also search the scriptures for understanding because they testify of divinity, but they cannot lead us to God.

Only the call within our hearts in answer to the parable of la as father and son brings our la nearer. The scriptures record the parable, but to be effective, the parable must be lived. Only our acceptance that we are of God’s projection breaks down the partition raised by the confusion of incarnation. Only our willingness and agreement to walk in the steps of God’s projection brings us to Golgotha, the Mount of Salvation; for it is there we nail the temporal to the eternal and fully accept the process of redemption.